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In sociology, anthropology and linguistics, structuralism is the theory that elements of human culture must be understood in terms of their relationship to a larger, overarching system or structure. It works to uncover the structures that underlie all the things that humans do, think, perceive, and feel. Alternatively, as summarized by philosopher Simon Blackburn, structuralism is "the belief that phenomena of human life are not intelligible except through their interrelations. These relations constitute a structure, and behind local variations in the surface phenomena there are constant laws of abstract culture".[1] In the 1970s, structuralism was criticised for its rigidity and ahistoricism. Overview[edit] The term "structuralism" is a belated term that describes a particular philosophical/literary movement or moment. The origins of structuralism connect with the work of Ferdinand de Saussure on linguistics, along with the linguistics of the Prague and Moscow schools. See also[edit] Related:  philosophy treePsychology schools

Post-structuralism Post-structuralism is a label formulated by American academics to denote the heterogeneous works of a series of mid-20th-century French and continental philosophers and critical theorists who came to international prominence in the 1960s and '70s.[1][2][3] A major theme of post-structuralism is instability in the human sciences, due to the complexity of humans themselves and the impossibility of fully escaping structures in order that we might study them. Post-structuralism is a response to structuralism. Structuralism is an intellectual movement developed in Europe from the early to mid-20th century. Theory[edit] General practices[edit] The author's intended meaning is secondary to the meaning that the reader perceives. Destabilized meaning[edit] In the post-structuralist approach to textual analysis, the reader replaces the author as the primary subject of inquiry. In his essay "Signification and Sense," Emmanuel Levinas remarked on this new field of semantic inquiry: Deconstruction[edit]

Phenomenology (psychology) The quality or nature of a given experience is often referred to by the term qualia, whose archetypical exemplar is "redness". For example, we might ask, "Is my experience of redness the same as yours?" While it is difficult to answer such a question in any concrete way, the concept of intersubjectivity is often used as a mechanism for understanding how it is that humans are able to empathise with one another's experiences, and indeed to engage in meaningful communication about them. The phenomenological formulation of Being-in-the-World, where person and world are mutually constitutive, is central here. The philosophical psychology prevalent before the end of the 19th century relied heavily on introspection. The speculations concerning the mind based on those observations were criticized by the pioneering advocates of a more scientific approach to psychology, such as William James and the behaviorists Edward Thorndike, Clark Hull, John B. Jump up ^ Hardy Leahy, Thomas (2001).

Humanism In modern times, humanist movements are typically aligned with secularism, and today "Humanism" typically refers to a non-theistic life stance centred on human agency, and looking to science instead of religious dogma in order to understand the world.[2] Background The word "Humanism" is ultimately derived from the Latin concept humanitas, and, like most other words ending in -ism, entered English in the nineteenth century. However, historians agree that the concept predates the label invented to describe it, encompassing the various meanings ascribed to humanitas, which included both benevolence toward one's fellow humans and the values imparted by bonae litterae or humane learning (literally "good letters"). In the second century A.D, a Latin grammarian, Aulus Gellius (c. 125– c. 180), complained: Gellius says that in his day humanitas is commonly used as a synonym for philanthropy – or kindness and benevolence toward one's fellow human being. History Predecessors Asia Ancient Greece Types

Internet Archive: Digital Library of Free Books, Movies, Music & Wayback Machine Metacognition Metacognition is defined as "cognition about cognition", or "knowing about knowing". It comes from the root word "meta", meaning beyond.[1] It can take many forms; it includes knowledge about when and how to use particular strategies for learning or for problem solving.[1] There are generally two components of metacognition: knowledge about cognition, and regulation of cognition.[2] Metamemory, defined as knowing about memory and mnemonic strategies, is an especially important form of metacognition.[3] Differences in metacognitive processing across cultures have not been widely studied, but could provide better outcomes in cross-cultural learning between teachers and students.[4] Some evolutionary psychologists hypothesize that metacognition is used as a survival tool, which would make metacognition the same across cultures.[4] Writings on metacognition can be traced back at least as far as De Anima and the Parva Naturalia of the Greek philosopher Aristotle.[5] Definitions[edit] [edit]

Individual psychology Individual psychology is a term used specifically to refer to the psychological method or science founded by the Viennese psychiatrist Alfred Adler (Fall, Holden, & Marquis, 2002). The English edition of Adler's work on the subject (1925) is a collection of papers and lectures given mainly in 1912-1914, and covers the whole range of human psychology in a single survey, intended to mirror the indivisible unity of the personality. In developing the concept of "individual psychology" Adler broke away from the psychoanalytic school of Sigmund Freud (Dinkmeyer, Pew, & Dinkmeyer, 1979). In this development, Adler did call his work "free psychoanalysis" for a time, but he later rejected the label of "psychoanalyst" (Hoffman, 1994). His method, involving a holistic approach to the study of character (Mosak & DiPietro, 2006), has been extremely influential in later 20th century counselling and psychiatric strategies (Oberst & Stewart, 2003). Adler's psychology[edit] Compensation[edit]

Functionalism Functionalism may refer to: Emergentism In philosophy, emergentism is the belief in emergence, particularly as it involves consciousness and the philosophy of mind, and as it contrasts (or not) with reductionism. A property of a system is said to be emergent if it is in some sense more than the "sum" of the properties of the system's parts. An emergent property is said to be dependent on some more basic properties (and their relationships and configuration), so that it can have no separate existence. However, a degree of independence is also asserted of emergent properties, so that they are not identical to, or reducible to, or predictable from, or deducible from their bases. The different ways in which the independence requirement can be satisfied lead to variant types of emergence. Forms of emergentism[edit] Other varieties see mind or consciousness as specifically and anomalously requiring emergentist explanation, and therefore constitute a family of positions in the philosophy of mind. Relationship to vitalism[edit] C. C.

Humanistic psychology Humanistic psychology is a psychological perspective which rose to prominence in the mid-20th century in response to the limitations of Sigmund Freud's psychoanalytic theory and B.F. Skinner's behaviorism.[1] With its roots running from Socrates through the Renaissance, this approach emphasizes individuals inherent drive towards self-actualization and creativity. It typically holds that people are inherently good. It adopts a holistic approach to human existence and pays special attention to such phenomena as creativity, free will, and human potential. It encourages viewing ourselves as a "whole person" greater than the sum of our parts and encourages self exploration rather than the study of behavior in other people. Humanistic psychology acknowledges spiritual aspiration as an integral part of the human psyche. Origins[edit] One of humanistic psychology's early sources was the work of Carl Rogers, who was strongly influenced by Otto Rank, who broke with Freud in the mid-1920s.

Behaviorism Behaviorism (or behaviourism), is the science of behavior that focuses on observable behavior only,[1] it is also an approach to psychology that combines elements of philosophy, methodology, and theory.[2] It emerged in the early twentieth century as a reaction to "mentalistic" psychology, which often had difficulty making predictions that could be tested using rigorous experimental methods. The primary tenet of behaviorism, as expressed in the writings of John B. Watson, B. From early psychology in the 19th century, the behaviorist school of thought ran concurrently and shared commonalities with the psychoanalytic and Gestalt movements in psychology into the 20th century; but also differed from the mental philosophy of the Gestalt psychologists in critical ways.[5] Its main influences were Ivan Pavlov, who investigated classical conditioning although he did not necessarily agree with behaviorism or behaviorists, Edward Lee Thorndike, John B. Versions[edit] Two subtypes are: